1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.

The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness; 1.2. To proclaim restoration through such judgment. This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s sixty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. Chronology of Events:

2.3.1. Jeremiah begins as prophet  to Judah in 13th year of King Josiah (631 BC; Jer 1:1-2).  2.3.2. In 18th year of king Josiah’s reign, the Book of the Law is discovered. Huldah the prophetess confirms Jeremiah’s (and Habakkuk’s) message of God’s coming national judgment (2Ki 22). Josiah brings reform and causes God to relent until the end of his reign 13 years later (626-613 BC; 2Ki 23). 2.3.3. Because of the sins of his grandfather, king Manasseh, God still plans to bring national judgment (2Ki 21:1-16, 23:26). 2.3.4. King Josiah’s son, Jehoiakim exacerbates the situation by his loyalty to Egypt and disobedience to God (2Ki 23:34-37). 2.3.5. In the third year of his reign, Babylonian king, Nebuchadnezzar, besieges Jerusalem, ran-sacks the Temple, takes several of Judah’s nobility into captivity and places Jehoiakim into servitude (2Ki 24:1; Dan 1:1-4). The following year Jeremiah prophecies that Judah’s inhabitants will be exiled to Babylon for 70 years (610-609 BC; Jer 25:1-11); 2.3.6. Seven years later, Judah is again attacked by Nebuchadnezzar and the Temple ran-sacked. This time however, Jehoiakim  is bound in chains and taken to Babylon where he dies (2Ki 24:1-5; 2Chr 36:5-7). Three months after, Nebuchadnezzar and his armies return to Jerusalem taking Jehoiakim’s son, king Jehoiachin (Jeconiah/Coniah), along w/his officials, the skilled men, soldiers and more treasure from the Temple and king’s house back to Babylon. Jehoiachin remains in Babylon for the rest of his life (1st EXILE and beginning of the seventy years; 602 BC; 2Ki 24:8-17, 25:27-30; Jer 22:24-29, 28:6, 29:1-2, 20, 52:28, 31-34; Eze 1:2); 2.3.7. Nebuchadnezzar names Jehoiachim’s brother, Zedekiah as provincial king of Judah (Jer 37:1; 2Ki 24:17); 2.3.8. King Zedekiah does evil, rebels against Nebuchadnezzar and is deposed after 11 years. Jerusalem is once more besieged and additional Jews are exiled into Babylon (2nd EXILE; 591 BC; 2Ki 24:18-25:7; Jer 21:8-9, 37:1-2, 39:1-10, 52:1-11, 29). 5 years later, Nebuzaradan, captain of the bodyguard to the king of Babylon, enters Jerusalem, destroys the Temple and takes the majority of those left in Judah into captivity (3rd EXILE; 586 BC; 2Ki 25:8-21; Jer 52:12-27, 30).

3. CHAPTER QUESTIONS (49-52)

3.51. What is the meaning behind the rhetorical question in (49:12)? Where do we find a similar question in the NT? What is their practical instruction for the Christian? For the Non-Christian?

3.52. When were (50:4-5) fulfilled? What does this tell us about prophecy?

3.53. According to (chs. 50-51), what specific crime against Israel/Judah, has especially motivated God’s judgment against Babylon?

3.54. According to (chs.50-51), what does Babylon’s destruction have in common with Philistine (ch.47), Edom, Damascus and Hazor (ch.49) but not in common with Egypt (ch.46), Moab (ch.48), Ammon and Elam (ch.49)?

3.55. What relevance does (51:25) have to the NC?

4. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.

The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness; 1.2. To proclaim restoration through such judgment. This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s sixty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. Chronology of Events:

2.3.1. Jeremiah begins as prophet  to Judah in 13th year of King Josiah (631 BC; Jer 1:1-2).  2.3.2. In 18th year of king Josiah’s reign, the Book of the Law is discovered. Huldah the prophetess confirms Jeremiah’s (and Habakkuk’s) message of God’s coming national judgment (2Ki 22). Josiah brings reform and causes God to relent until the end of his reign 13 years later (626-613 BC; 2Ki 23). 2.3.3. Because of the sins of his grandfather, king Manasseh, God still plans to bring national judgment (2Ki 21:1-16, 23:26). 2.3.4. King Josiah’s son, Jehoiakim exacerbates the situation by his loyalty to Egypt and disobedience to God (2Ki 23:34-37). 2.3.5. In the third year of his reign, Babylonian king, Nebuchadnezzar, besieges Jerusalem, ran-sacks the Temple, takes several of Judah’s nobility into captivity and places Jehoiakim into servitude (2Ki 24:1; Dan 1:1-4). The following year Jeremiah prophecies that Judah’s inhabitants will be exiled to Babylon for 70 years (610-609 BC; Jer 25:1-11); 2.3.6. Seven years later, Judah is again attacked by Nebuchadnezzar and the Temple ran-sacked. This time however, Jehoiakim  is bound in chains and taken to Babylon where he dies (2Ki 24:1-5; 2Chr 36:5-7). Three months after, Nebuchadnezzar and his armies return to Jerusalem taking Jehoiakim’s son, king Jehoiachin (Jeconiah/Coniah), along w/his officials, the skilled men, soldiers and more treasure from the Temple and king’s house back to Babylon. Jehoiachin remains in Babylon for the rest of his life (1st EXILE and beginning of the seventy years; 602 BC; 2Ki 24:8-17, 25:27-30; Jer 22:24-29, 28:6, 29:1-2, 20, 52:28, 31-34; Eze 1:2); 2.3.7. Nebuchadnezzar names Jehoiachim’s brother, Zedekiah as provincial king of Judah (Jer 37:1; 2Ki 24:17); 2.3.8. King Zedekiah does evil, rebels against Nebuchadnezzar and is deposed after 11 years. Jerusalem is once more besieged and additional Jews are exiled into Babylon (2nd EXILE; 591 BC; 2Ki 24:18-25:7; Jer 21:8-9, 37:1-2, 39:1-10, 52:1-11, 29). 5 years later, Nebuzaradan, captain of the bodyguard to the king of Babylon, enters Jerusalem, destroys the Temple and takes the majority of those left in Judah into captivity (3rd EXILE; 586 BC; 2Ki 25:8-21; Jer 52:12-27, 30).

3. CHAPTER QUESTIONS (43-48)

3.47. What practical instruction is established from the event found in (44:15-18)?

3.48. What practical instruction is established by Jeremiah’s response in (44:20-23)?

3.49. What judgment seems to be declared by God in (44:25-26)? Support from the text?

3.50. What does the fulfillment of Jeremiah’s prophecy in (46:27-28) mean (and not mean) for Israel? For the Gentile nations of the world?

4. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.

The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness; 1.2. To proclaim restoration through such judgment. This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s sixty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. Chronology of Events:

2.3.1. Jeremiah begins as prophet  to Judah in 13th year of King Josiah (631 BC; Jer 1:1-2).  2.3.2. In 18th year of king Josiah’s reign, the Book of the Law is discovered. Huldah the prophetess confirms Jeremiah’s (and Habakkuk’s) message of God’s coming national judgment (2Ki 22). Josiah brings reform and causes God to relent until the end of his reign 13 years later (626-613 BC; 2Ki 23). 2.3.3. Because of the sins of his grandfather, king Manasseh, God still plans to bring national judgment (2Ki 21:1-16, 23:26). 2.3.4. King Josiah’s son, Jehoiakim exacerbates the situation by his loyalty to Egypt and disobedience to God (2Ki 23:34-37). 2.3.5. In the third year of his reign, Babylonian king, Nebuchadnezzar, besieges Jerusalem, ran-sacks the Temple, takes several of Judah’s nobility into captivity and places Jehoiakim into servitude (2Ki 24:1; Dan 1:1-4). The following year Jeremiah prophecies that Judah’s inhabitants will be exiled to Babylon for 70 years (610-609 BC; Jer 25:1-11); 2.3.6. Seven years later, Judah is again attacked by Nebuchadnezzar and the Temple ran-sacked. This time however, Jehoiakim  is bound in chains and taken to Babylon where he dies (2Ki 24:1-5; 2Chr 36:5-7). Three months after, Nebuchadnezzar and his armies return to Jerusalem taking Jehoiakim’s son, king Jehoiachin (Jeconiah/Coniah), along w/his officials, the skilled men, soldiers and more treasure from the Temple and king’s house back to Babylon. Jehoiachin remains in Babylon for the rest of his life (1st EXILE and beginning of the seventy years; 602 BC; 2Ki 24:8-17, 25:27-30; Jer 22:24-29, 28:6, 29:1-2, 20, 52:28, 31-34; Eze 1:2); 2.3.7. Nebuchadnezzar names Jehoiachim’s brother, Zedekiah as provincial king of Judah (Jer 37:1; 2Ki 24:17); 2.3.8. King Zedekiah does evil, rebels against Nebuchadnezzar and is deposed after 11 years. Jerusalem is once more besieged and additional Jews are exiled into Babylon (2nd EXILE; 591 BC; 2Ki 24:18-25:7; Jer 21:8-9, 37:1-2, 39:1-10, 52:1-11, 29). 5 years later, Nebuzaradan, captain of the bodyguard to the king of Babylon, enters Jerusalem, destroys the Temple and takes the majority of those left in Judah into captivity (3rd EXILE; 586 BC; 2Ki 25:8-21; Jer 52:12-27, 30).

3. CHAPTER QUESTIONS (37-42)

3.44. What practical instruction is established from the event found in (38:25-27)?

3.45. What spiritual failure ultimately cost Gedaliah his life (40:5-41:2)?

3.46. What practical instruction is established from the event found in (ch. 42)?

4. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.

The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness; 1.2. To proclaim restoration through such judgment. This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s sixty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. Chronology of Events:

2.3.1. Jeremiah begins as prophet  to Judah in 13th year of King Josiah (631 BC; Jer 1:1-2).  2.3.2. In 18th year of king Josiah’s reign, the Book of the Law is discovered. Huldah the prophetess confirms Jeremiah’s (and Habakkuk’s) message of God’s coming national judgment (2Ki 22). Josiah brings reform and causes God to relent until the end of his reign 13 years later (626-613 BC; 2Ki 23). 2.3.3. Because of the sins of his grandfather, king Manasseh, God still plans to bring national judgment (2Ki 21:1-16, 23:26). 2.3.4. King Josiah’s son, Jehoiakim exacerbates the situation by his loyalty to Egypt and disobedience to God (2Ki 23:34-37). 2.3.5. In the third year of his reign, Babylonian king, Nebuchadnezzar, besieges Jerusalem, ran-sacks the Temple, takes several of Judah’s nobility into captivity and places Jehoiakim into servitude (2Ki 24:1; Dan 1:1-4). The following year Jeremiah prophecies that Judah’s inhabitants will be exiled to Babylon for 70 years (610-609 BC; Jer 25:1-11); 2.3.6. Seven years later, Judah is again attacked by Nebuchadnezzar and the Temple ran-sacked. This time however, Jehoiakim  is bound in chains and taken to Babylon where he dies (2Ki 24:1-5; 2Chr 36:5-7). Three months after, Nebuchadnezzar and his armies return to Jerusalem taking Jehoiakim’s son, king Jehoiachin (Jeconiah/Coniah), along w/his officials, the skilled men, soldiers and more treasure from the Temple and king’s house back to Babylon. Jehoiachin remains in Babylon for the rest of his life (1st EXILE and beginning of the seventy years; 602 BC; 2Ki 24:8-17, 25:27-30; Jer 22:24-29, 28:6, 29:1-2, 20, 52:28, 31-34; Eze 1:2); 2.3.7. Nebuchadnezzar names Jehoiachim’s brother, Zedekiah as provincial king of Judah (Jer 37:1; 2Ki 24:17); 2.3.8. King Zedekiah does evil, rebels against Nebuchadnezzar and is deposed after 11 years. Jerusalem is once more besieged and additional Jews are exiled into Babylon (2nd EXILE; 591 BC; 2Ki 24:18-25:7; Jer 21:8-9, 37:1-2, 39:1-10, 52:1-11, 29). 5 years later, Nebuzaradan, captain of the bodyguard to the king of Babylon, enters Jerusalem, destroys the Temple and takes the majority of those left in Judah into captivity (3rd EXILE; 586 BC; 2Ki 25:8-21; Jer 52:12-27, 30).

3. CHAPTER QUESTIONS (31-36)

3.39. According to (31:31-34) what is different about the NC?

3.40. How are God’s promises in (31:35-37) fulfilled?

3.41. Where in chapter 33 do we find prophecy regarding the NC? How are each of its specific promises fulfilled?

3.42. Why did Zedekiah and the Jews take back the slaves they set free (34:8-16)? What is the instruction established for us through this historical account?

3.43. How do we reconcile the words concerning Zedekiah in (34:4-5) with (29:22)?

4. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.

The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness; 1.2. To proclaim restoration through such judgment. This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s sixty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. Chronology of Events:

2.3.1. Jeremiah begins as prophet  to Judah in 13th year of King Josiah (631 BC; Jer 1:1-2).  2.3.2. In 18th year of king Josiah’s reign, the Book of the Law is discovered. Huldah the prophetess confirms Jeremiah’s message of God’s coming national judgment (2Ki 22). Josiah brings reform and causes God to relent until the end of his reign 13 years later (626-613 BC; 2Ki 23). 2.3.3. Because of the sins of his grandfather, king Manasseh, God still plans to bring national judgment (2Ki 21:1-16, 23:26). 2.3.4. King Josiah’s son, Jehoiakim exacerbates the situation by his loyalty to Egypt and disobedience to God (2Ki 23:34-37). 2.3.5. In the third year of his reign, Babylonian king, Nebuchadnezzar, besieges Jerusalem, ran-sacks the Temple, takes several of Judah’s nobility into captivity and places Jehoiakim into servitude (2Ki 24:1; Dan 1:1-4). The following year Jeremiah prophecies that Judah’s inhabitants will be exiled to Babylon for 70 years (610-609 BC; Jer 25:1-11); 2.3.6. Seven years later, Judah is again attacked by Nebuchadnezzar and the Temple ran-sacked. This time however, Jehoiakim  is bound in chains and taken to Babylon where he dies (2Ki 24:1-5; 2Chr 36:5-7). Three months after, Nebuchadnezzar and his armies return to Jerusalem taking Jehoiakim’s son, king Jehoiachin (Jeconiah/Coniah), along w/his officials, the skilled men, soldiers and more treasure from the Temple and king’s house back to Babylon. Jehoiachin remains in Babylon for the rest of his life (1st EXILE and beginning of the seventy years; 602 BC; 2Ki 24:8-17, 25:27-30; Jer 22:24-29, 28:6, 29:1-2, 20, 52:28, 31-34); 2.3.7. Nebuchadnezzar names Jehoiachin’s brother, Zedekiah as provincial king of Judah (Jer 37:1; 2Ki 24:17); 2.3.8. King Zedekiah does evil, rebels against Nebuchadnezzar and is disposed after 11 years. Jerusalem is once more besieged and additional Jews are exiled into Babylon (2nd EXILE; 591 BC; 2Ki 24:18-25:7; Jer 21:8-9, 37:1-2, 39:1-10, 52:1-11, 29). 5 years later, Nebuzaradan, captain of the bodyguard to the king of Babylon, enters Jerusalem, destroys the Temple and takes the majority of those left in Judah into captivity (3rd EXILE; 586 BC; 2Ki 25:8-21; Jer 52:12-27, 30).

3. CHAPTER QUESTIONS (25-30)

3.32.  What does God’s words about Nebuchadnezzar in (25:9 and 27:6) tell us about God’s relationship to the wicked? What is it not telling us? Biblical support?

3.33.  How are Jeremiah’s words in (25:1-11) similar to Jesus’ words in (Mat 23:29-24:2)? What is different about Jesus’ message? (Hint: think about the number 70).

3.34. Clearly there was revival/reform/restoration of the covenant community under Josiah (2Ki 23). What text/truth helps us understand why Jeremiah says what he does in (25:3-4)?

3.35. What is Jeremiah’s point in (28:8-9)?

3.36. Where in the NT is there similar instruction to God’s instruction in (29:7)?

3.37.  What practical instruction is given to those who have charge over God’s house today based on what is said in (29:26)?

3.38. When would/will Jeremiah’s prophecy in chapter 30 be fulfilled? How do we know?

4. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.  The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness.

1.2.  To proclaim restoration through such judgment.

This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s fifty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. CHAPTER QUESTIONS (19-24)

2.27. What does (19:1-9) teach us about our God?

2.28.  How are we to understand Jeremiah’s words in (20:7-18)? How are they different/the same as (15:10)?

2.29.  What is God’s point in (22:15-16)? How does this help us understand what God means in (9:24)?

2.30.  According to (23:14 and 17) why is God against Israel’s prophets ?

2.31.  What are the prophets and people considering to be the “burden of the Lord” based on (23:16-40)? How is their condition similar to what we see today in Evangelical Christianity?

3. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.  The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness.

1.2.  To proclaim restoration through such judgment.

This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s fifty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. CHAPTER QUESTIONS (13-19)

2.21. What is the point God is intending to make by His reference  to Moses and Samuel in (15:1)?

2.22. Why does God speak the way He does to Jeremiah in (15:19)? What is its practical application to our own lives today?

2.23. According to (17:9-10), where are we to look in order to accurately assess our relationship w/God? How is this different  from what is currently preached in the Evangelical Church?

2.24. Can we (today) pray the words of Jeremiah in (17:18)? What about (Mat 5:44)?

2.25. God makes it clear in (17:19-27) that one of the reasons He was angry w/the Jews was b/c they did not “keep the Sabbath day holy” (22). Does this law still apply today? If so, how?

2.26. What does (18:8-10) teach us about God’s response to us?

3. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.  The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness.

1.2.  To proclaim restoration through such judgment.

This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s fifty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. CHAPTER QUESTIONS (7-12)

2.10. What false teaching (do you suppose) was being embraced by the Jews based on (7:4)? What is the practical application to our own culture?

2.11. Explain (7:16 and 11:14) in light of (Pro 28:9 and Mat 5:44).

2.12. What does (7:22-23) tell us about the focus of the OC? Is the focus any different under the NC? How do you know (biblical support)?

2.13. What do the false prophets teach in their gospel of “Peace, peace” based upon what we find in (8:4-12)?

2.14. What do (9:1-9) teach us about the justice of God as it relates to His people? Is it any different today? How do you know (biblical support)?

2.15. What instruction is being established in (9:23-24)?

2.16. What does (10:23-24, 11:17) teach us as it relates to God and evil or disaster?

2.17. Based on God’s words in (11:1-8), was the OC unconditional or conditional? Is the NC any different? How do you know (biblical support)?

2:18. What do you suppose is the “conspiracy” of (11:9)?

2.19. Where in chapter 11 do we see prophecy regarding Christ and His ministry?

2.20. What is the main difference between God’s prophecy regarding the Jews in (12:7-17) and what Jesus prophesies concerning the Jews in (Mat 23:32-24:2 and Rev 17-19)?

3. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?

1. BACKSTORY

In 931 BC, because of King Solomon’s idolatry, the nation of Israel was divided into two kingdoms: Israel and Judah (1Ki 11:9-13 w/12:16-20). Shortly thereafter, both kingdoms began their own downward descent into idolatry and apostasy. The result, God sent His prophets.  As God’s mouthpiece, the prophets’ messages were primarily focused on Judah (the place of God’s house and city) – though Israel as well as surrounding nations were often included in their address.  The role of the prophet was two-fold:

1.1. To pronounce His judgment in the form of devastation and occupation by foreign invaders (Assyria, Babylon – even insects!) if the people did not repent and begin practicing righteousness.

1.2.  To proclaim restoration through such judgment.

This (then) was also the role of Jeremiah. Though young in age (1:7), God nonetheless called him to warn the His unfaithful Bride (Judah/Israel)  of the impending doom He was planning against them. It was the Babylonians and within the span of Jeremiah’s fifty plus years of ministry (631-570 BC), he would see God use their armies to not only destroy the holy city and its temple (586 BC), but also exile the majority of Jewish survivors far away in the land of Babylon. This would be the price for their unwillingness to repent and practice righteousness. This however would also be the way that God would cleanse the land and restore the nation. All would be a part of Jeremiah’s message in fulfilling his role (1:10-16). As such, what Jeremiah (as a book) offers is a generous look into God’s  marriage covenant and  sound gospel message,  as well as how God uses the Babylonian judgment to (prophetically)establish His redemptive purposes in Christ and the New Covenant.

2. CHAPTERS QUESTIONS (1-6)

2.1. What crass term is employed to identify Judah?

2.2. What crass examples are used to describe their rebellion?

2.3. What have the Jews been doing (specifically) to receive such condemning words from God?

2.4. Where in chapter 2 do we find condemnation of evolution?

2.5. Where in chapter 3 do we find prophecy regarding Christ and the coming New Covenant?

2.6. Where in chapters 3, 5 and 6 do we find examples of the Evangelical mindset?

2.7. How does (6:10, 14-21) teach the necessity of the bi-partite distinction in the Law? What has been the Evangelical consequence of not making this distinction?

2.8. What does lacking “fear of the Lord” lead to according to (2:9)?

2.9. How does the role of the prophet (still) function today under the New Covenant? How do we often see this role misplaced?

3. SOUND GOSPEL and MARRIAGE COVENANT

Where in each chapter do we find aspects of the gospel (AL,LBS, C/C) or MC?